May the learning of Daf Yomi be a zchus for his neshamah and may his soul find peace in Gan Eden and be bound up in the Bond of Life.He should be a melitz yoshar for his entire family and Klal Yisroel.

In his newest sefer Nasiach B'chukecha, Rabbi Avi Lebowitz (Rosh Kollel of the Palo Alto Kollel - Jewish Study Network) culls from the many works of the Rishonim and Gedolei Achronim to expound upon, elucidate and analyze the principles discussed by the Chayei Adam. His commentary are written both as footnotes and as additions of specific rules within each category.

Friday, February 23, 2007

Reb Ben Says: The Gemora states that the blessing of geulah, redemption, is the seventh blessing of Shemoneh Esrei, as Moshiach will arrive in the seventh year of the Shemitah cycle. We can suggest that it is for this reason that we recite in the prayer of Lecho Dodi the words hisnaari meiafar kumi livshi bigdeich sifarteich ami al yad Ben Yishai Bais HaLachmi karvah el nafshi gealah, shake off the dust-arise! Don your splendid clothes, My people, through the son of Yishai, the Bethlemite! Draw near to my soul-redeem it. Shabbos, the seventh day, is also a time of redemption, and we beseech HaShem to redeem us speedily, in our days.

Rabbi Karr adds: In explaining the Shemoneh Esrei the Gemora cites Scriptural passages explaining why one brocha follows the other one. But, surprisingly a new concept is introduced; that on numbers. Evidently the position number is significant. Not all the numbers but just a few. The first is seven. The Gemora states that the blessing of geulah, redemption, is the seventh blessing of Shemoneh Esrei, as Moshiach will arrive in the seventh year of the Shemitah cycle. When the number seven is mentioned, one immediately thinks of Shabbos. The connection between Shabbos and Moshiach is that when the Jewish people observe the Shabbos properly, the Redemption will come.

The eighth brocha is the brocha of Healing. The mitzva of circumcision is on the eighth day of a child’s life. The mitzva of Bris Milah is only for Jews. This prayer for healing is unique for Jews that have, and receive a different type of healing than non-Jews. The Gemora in Shabbos explains that the body of a Jew is different than a gentile because of the kosher food that we eat and the non-kosher food that they eat. The medicine and healing are different for Jews than non-Jews. Therefore this brocha is number eight to remind us of this fact.

I am adding: Perhaps this is the reason that the brocha concludes by saying rofei cholei amo Yisroel. Although Hashem heals everyone, there is a special type of healing that is uniquely reserved for the Jewish people.

The Gemora relates that Achashverosh ordered Haman to get Mordechai, dress him in the royal garments and lead him through the city on the king’s horse proclaiming, “Thus shall be done for the man whom the king wishes to honor.” Haman located Mordechai teaching his students the laws of kemitzah (scooping the flour for the mincha offering).

Rashi states that this occurred on the sixteenth of Nissan, the day the korban omer is offered in the Beis Hamikdosh.

The Maharal explains the connection between the omer offering and the story of Purim. The Omer offering reveals the miracles that are hidden inside of nature. By bringing the first grain to the Beis Hamikdosh, we are demonstrating that even the nature of the world is governed by Hashem. This was the method used to overcome Haman. The miracles were concealed from the human eye. The means to conquer Haman and Amalek is by exposing the concealed miracles, thus confirming that all which appears natural is controlled by Hashem.

The idea that Amalek can only be defeated through natural means was mentioned before and it bears repeating.

The Mishna states that whenever Moshe held up his hand, Israel prevailed [against Amalek]…'. The Mishna asks, do Moshe's hands make or break the battle? Rather, this teaches you that so long as Israel were looking upwards and subjugating their hearts to their Father in Heaven, they were victorious; if not, they would fall.

The Netziv in Merumei Sadeh asks on the Mishna's question. What was so strange about Moshe's hands making the battle? Didn't Moshe's hands split the sea and perform other miracles as well through his hand?

He answers that the fight against Amalek had to be won in a natural way and not through a miracle. Perhaps we can add that fighting Amalek is in essence the fight that we have daily with our evil inclination. This fight could not be left to miracles. This is what is bothering the Mishna. Could the battle have been won through Moshe's hands like the other miracles? The Mishna's answer is no, it could not have been since this battle required a victory through natural means.

Let us examine the answer of the Mishna. Rather, this teaches you that so long as Israel were looking upwards and subjugating their hearts to their Father in Heaven, they were victorious; if not, they would fall. Isn't the Mishna stating that they relied on a miracle from Above. They looked upwards and they were victorious. How can this be explained?

The Gemora in Kiddushin (29b) relates an incident with Abaye and Rav Acha bar Yaakov. There was a certain demon that haunted Abaye's Beis Medrash, so that when two people entered, even by day, they were injured. Abaye instructed the community not to provide Rav Acha shelter when he would arrive in the city, thus forcing the father to spend the night at the Beis Medrash; perhaps a miracle will happen [in his merit]. Rav Acha entered the city and spent the night in that Beis Medrash, during which the demon appeared to him in the guise of a seven-headed dragon. Every time Rav Acha fell on his knees in prayer one head fell off. The next day he reproached them: ‘Had not a miracle occurred, you would have endangered my life.'

The Maharsha in his commentary to Kiddushin asks that how did Abaye have permission to place Rav Acha in such a precarious position. One is forbidden to rely on a miracle? He answers that Abaye understood the potency of Rav Acha's prayer. Abaye was certain that Rav Acha's prayers to the Almighty would be answered and that this is not a miracle. Hashem has instilled in this world the power of prayer and incorporated it into the natural order of the world.

This is what our Mishna is answering. Amalek has to be defeated through natural means and that is what Klal Yisroel did at that time. They cried out to Hashem and subjugated their hearts towards Him and were answered.

Thursday, February 22, 2007

It is written in the Megillah [5:1]: On the third day, Esther donned [garments of] royalty and stood in the inner courtyard of the palace, facing the palace. The Gemora asks: The Megillah should have written that she clothed herself in royal clothing? Rabbi Elozar answers in the name of Rabbi Chanina: The verse is implying that Esther was clothed in the Divine spirit.

Pachad Yitzchak uses this verse to explain a difficulty regarding the story of Purim. The Gemora teaches us that the mitzva of destroying Amalek is only applicable after a king has been appointed over the Jewish people. According to this, the question is asked, how could the Jews in the times of Purim have fulfilled the mitzva of destroying Amalek by killing Haman and his sons, if they did not have a king at that time.

Pachad Yitzchak answers: It is written in the Megillah that Esther donned garments of royalty. This teaches us that she assumed the reign over the Jews, similar to a king, thus allowing the Jewish people to destroy Amalek.

Who gave Esther this right? Pachad Yitzchak does not explain this point.

Rabbi Eliezer Ginzburg, in his sefer Ginzei Hamelech answers: The Shem Mishmuel states that the primary role of a king is to unite his constituents. He explains: “Esther did not literally assume the throne. Rather, she enveloped herself with the intense love for fellow Jews which a monarch must possess if he is to succeed in uniting the people.”

This is the explanation of the Gemora. Esther cloaked herself with an abundance of love towards her fellow Jews and by doing so; she united the entire Jewish people. As a result of this, the Divine spirit rested upon her.

Rabbi Elozar said in the name of Rabbi Chanina: Whoever says a statement in the name of the one who said it will bring redemption to the world. Proof to this is cited from the verse in Megillah [2:22]: The matter became known to Mordechai and he informed Queen Esther. Esther then informed the king of it in Mordechai's name.

The Gemora is always careful in regards to saying statements in the name of the one who said it initially; why didn’t the redemption come already?

The sefer Ohr Lashamayim cites from the Rebbe from Lublin that the Gemora is not referring to the ultimate redemption; rather it is referring to each person’s individual success. Similarly, the blessing of Goel Yisroel in Shemoneh Esrei is referring to the redemption of the individual communities and not for the entire Klal Yisroel.

Wednesday, February 21, 2007

Rav Nachman said: Chuldah was a descendant of Yehoshua. Rav Eina the Elder asked Rav Nachman from a braisa which explicitly states that Chuldah was a descendant of Rachav, the innkeeper. Rav Nachman responded: Both statements are correct since Rachav converted and subsequently Yehoshua married her. The Gemora states that although Yehoshua did not have any sons; he did have daughters.

It is written [Breishis 39:10]: Now it came about when she (Potiphar, Pharaoh's chamberlain’s wife) spoke to Yosef day in and day out, that he did not obey her, to lie beside her and to be with her.

Rashi cites the Medrash: to be with her in the World to Come.

Rabbi Yonason Eibshitz asks: Where did Potiphar’s wife get the idea that she was destined to be with Yosef in the World to Come? He answers: It has been passed down through a tradition that Yehoshua was a gilgul (reincarnation) of Yosef and that Rachav was a gilgul of Potiphar’s wife.

It emerges that her words were accurate; though she was a bit hasty. Her soul was fated to be with Yosef’s soul but not in this lifetime. This attachment would have to wait until a later time when Yehoshua married Rachav.

Rabbi Abba said: The parable of Achashverosh and Haman resembles two men, one of whom had a pile of dirt in his field and the other had a ditch. The one who had the ditch said: I wish that the owner of the pile would sell me the dirt so that I can fill up my ditch. The one who had the pile said: I wish that the owner of the ditch would sell me the right to use his ditch so that I can dump my dirt into it. One day, they happened to meet and the owner of the ditch said to the owner of the pile: Sell me your pile. The owner of the pile replied: Take it for nothing. Achashverosh and Haman both wished to destroy the Jewish people; when Haman offered to buy the right to kill them, Achashverosh was ecstatic and he agreed without demanding any payment at all.

The commentators ask: If Achashverosh hated the Jews as much as Haman and also wished to annihilate Klal Yisroel, why did he remain in power after the miracle of Purim? Why was Haman hung on the gallows and not Achashverosh?

The Ben Ish Chai explains this with the following parable: A son of a certain King was taken captive and he fell into the hands of two enemies (of the king) that intended to kill the prince. They both resolved to delay the killing, but for two different reasons. One said that he did not feel that it was becoming to kill a prince with a sword and have his blood flowing on the ground like an animal; he would rather wait and place poison in a goblet of wine and have the prince drink it. This way, he would die on his couch; a pleasant death and one that is fitting for a prince. The other one felt that killing the prince by sword would not be painful enough. He would rather wait, light a fire and burn him to death; this would cause tremendous embarrassment to his father the king and the prince would suffer tremendously.

Due to their procrastination in carrying out the execution, the king was able to locate their hideaway and rescued his son from the captors. The king released the one who wanted the prince to die in an honorable manner because it was due to the delay that the king was able to rescue his son. The other fellow was not so fortunate and the king burned him at the stake in the same manner that he intended to kill the prince.

Achashverosh was like the first captor. He wanted to destroy the Jews but he didn’t want to degrade them. He didn’t want them sold like cattle and that is why he refused to accept the money which Haman offered. He told Haman: Choose a decent death for them, one that you would be comfortable yourself to die with. Haman, on the other hand, had no such compunction. He wanted to humiliate the Jews. His plan was that they should initially be sold like animals in a market place and then there should be a decree to cut their heads off like donkeys. He wanted that Mordechai should be hung on the gallows and remain there. This is why Achasverosh was vindicated and Haman was punished measure for measure.

There is a dispute cited in the Gemora regarding the reason that Hallel is not recited on Purim. One reason offered is that once Klal Yisroel entered Eretz Yisroel, we do not recite Hallel on a miracle that occurred outside of Eretz Yisroel. This reason is challenged because it can be said that once they were sent into exile, Hallel can be recited even on a miracle that transpired in the Diaspora. Rav Nachman states that the reading of the Megillah replaces the obligation to recite Hallel. Rava explains that there is no obligation to recite Hallel on the miracle of Purim because we are still servants of Achashverosh.

Shulchan Aruch (O”C 693:3) rules that Hallel is not recited on Purim. The Mishna Berura (7) cites Rava’s explanation that it was not regarded as a complete redemption since we are still servants of Achashverosh.

The Rambam in Hilchos Chanukah (3:6) writes that the sages did not establish the obligation to recite Hallel on Purim because the reading of the Megillah is regarded as if he would be reciting Hallel.

The Meiri writes that if one does not have an accessible Megillah, he has an obligation to recite Hallel. The Poskim dispute if this Hallel should be recited with a brocha or without.

The Chasam Sofer (O”C 192) asks the following question on this Meiri. If Purim falls out on a Friday, the cities that are surrounded by a wall will also read the Megillah on Friday. Shouldn’t they recite Hallel on Shabbos since that is their actual day of Purim? The Pri Megadim does state that this indeed would be the halacha.

In the sefer Birchas Refoel (14), he explains that when the Gemora states that “reading the Megillah is regarded as reciting Hallel” it does not mean that reading the Megillah is a fulfillment of the obligation of reciting Hallel; rather the meaning is that one is not obligated to recite Hallel after he already publicized the miracle of Purim. Once the Megillah was read, there is no necessity or reason to recite Hallel. According to this, there would not be any necessity to recite Hallel on Shabbos after the Megillah was read the day before.

The Gemora proceeds to record the incident of Rachel’s modesty. It is written [Breishis 29:12]: And Yaakov told Rachel that he was her father's brother. Was he her father's brother? Wasn’t he in fact the son of her father's sister? This is the explanation: Yaakov said to Rachel, Will you marry me? She replied, yes, but my father is a trickster, and he will outwit you. He replied: I am his brother in trickery. Rachel asked him: Is it permitted for the righteous to indulge in trickery? He replied: Yes, and the Gemora cites a verse in Shmuel proving that one is permitted to act crookedly with a crook. Yaakov asked her: What is his trickery? She replied: I have a sister who is older than me and he will not let me get married before her. Yaakov gave to Rachel certain identifying signs in order that Lavan would not be able to exchange Leah, the older sister, with Rachel. When the wedding night came, Rachel said to herself (upon realizing that her father intended to give Leah to Yaakov instead of her), my sister will be embarrassed. She handed over the secret signs to her. It was due to this act of modesty that Rachel merited having Shaul descend from her.

Dr. Mark Berkowitz cited the Ben Yehoyadah who explains this Gemora. He states that the secret message and signs that Rachel and Yaakov exchanged on the first day that they spoke at the well were kept secret by both of them for the seven years that Yaakov labored for Rachel’s hand in marriage. He states that the only way that this secret could have worked and Leah could have possibly replaced Rachel was if Yaakov and Rachel did not meet or talk during those seven years. He points out that this is the great modesty that she displayed over these seven years.

Rabbi Aryeh Leib Scheinbaum in Peninim on the Torah Parshas Korach provides a similar explanation. [This article is provided as part of Shema Yisrael Torah Network.]

The Midrash teaches us that On ben Peles was saved as a result of listening to his wife. She asked him, "What do you gain by being involved in this dispute? Regardless who triumphs, you still emerge as the loser. If Aharon is selected as Kohein Gadol - you are his student. If Korach becomes the Kohein Gadol - you are still nothing more than a student. Why involve yourself in a 'no win' situation?" On's wife spoke with seichal, common sense. Is this a reason to praise her? Basically, she only did what any level-headed person would do.

Horav Nosson Vachtfogel, zl, offers a penetrating insight into the matter. He cites the Talmud in Megillah 13b where Rabbi Elazar claims that as reward for Rachel Imeinu's tznius, modesty, she merited that Shaul Hamelech be descended from her. When did she demonstrate such exemplary tznius? Chazal explain that when she gave her sister, Leah, the simanim, special signs, that Yaakov Avinu had given her, she acted with exemplary modesty. Rashi explains that her tznius lay in the fact that she never publicized her selfless act of devotion to her sister. She never divulged to Yaakov what she had done. She was prepared to give up that for which she had strived for so much - the opportunity to be the progenitor of the Shivtei Kah, tribes of Klal Yisrael. She did not once call attention to her exemplary act of kindness. This is tznius at its zenith.

Rav Nosson posits that included in the middah of tznius is the ability to maintain a shev v'al taaseh, status quo, attitude in regard to a situation in which one is unsure of what to do. He does not take a chance and plunge forward regardless of the consequences. No - tznius demands that one sit back and not act, rather than act rashly. Likewise, one who is a tzanua will not divulge a secret. If one is asked for information about someone and he does not know the person, it takes tznius to say, "I do not know." Regrettably, there are those who are quick to conjecture and state their own opinions about someone, even though they are baseless.

Rav Nosson remembers that, prior to being asked by Horav Aharon Kotler, zl, to become the first Mashgiach of the Beth Medrash Govohah, he was asked by a talmid, close student, of Rav Aharon regarding a controversial sefer that was on the table in one of the yeshivah's classrooms. The Mashgiach responded, "I do not know." This response prompted the talmid to approach Rav Aharon and suggest that Rav Nosson be appointed as Mashgiach of the yeshivah. It takes someone who possesses the strength of character to assert "I do not know" to be the Mashgiach of the Lakewood Yeshivah. This was the power of On ben Peles' wife. She had the ability to see and stress the shev v'al taaseh attitude: "If either way you will not be the victor, why bother involving yourself in the fray of the controversy? Stay at home and stay out of trouble." It takes tznius to act in such a manner. On was fortunate that his wife had the necessary character trait - and he had the wisdom to listen to her.

Tuesday, February 20, 2007

We recently learned in daf yomi the calculations, and miscalculations, of the 70 years of exile after the destruction of the first Beis Hamikdash and prior to the rebuilding of the second Beis Hamikdash.

One would think that 70 years is not too difficult to keep track of, especially when you are living within the thick of it. However, we see Ahashverosh miscounted the 70 years. So did other people. Nobody knew from when to begin the count of 70, therefore everybody's count was skewed and nobody had the correct target date. It was only after the rebuilding of the Beis Hamikdash began that we could look back and say we know when the count of 70 years of exile began.

The same is true in the upcoming parsha regarding the creation of the golden calf. The Jews knew Moshe was going to be on Mt. Sinai for 40 days. How hard is it to count 40 days? Yet they miscounted and that led them to making the mistake of creating the golden calf.

We have many dates and calculations throughout tanach and Jewish history. Great Rabbis have calculated with varying conclusions the dates of the coming of Moshiah, the end of the world, the redemption, etc. These dates come and go. We then question how the great Rabbis could be wrong and lose faith (sometimes) or simply become cynical when hearing such things.

We have to realize that we never know where to begin the count, and therefore our counts and calculations are always wrong. It is only in hindsight we can look back and say where the count began.

The gemara says the world will only last 6000 years. That is pretty good reason to start getting nervous. We are now in the year 5767 (of the Jewish calendar). That only leaves 233 years left to go before armageddon!

But considering the fact that pretty much every count in the Torah and Jewish history was found to be miscalculated, we have to consider that we have no idea when the count of 6000 years begins. Did the 6000 years begin from the first day of creation? Maybe from Avraham recognizing monotheism? Maybe from matan Torah? Maybe from the jewish nation entering Eretz Yisroel? Or maybe from multitudes of other placemarks in jewish history. We have no idea when the count begins, and will only know after it actually happens.

I think it was the Rambam who said not to bother calculating the coming of the mashiah, as doing so only causes people to lose faith when the predicted event does not happen. Instead of worrying about specific dates and calculations that will almost definitely be wrong anyways, we should heed the advice of the great masters and be "mefashfesh b'maasav" - look at our ways and correct our actions and try to prepare in that way for the days of Mashiah.

I saw from the Sha'ar bas Rabim an answer: Haman is the one who said (3:8): There is one nation, scattered and dispersed among the nations throughout the provinces of your kingdom, whose laws are unlike those of any other nation and who do not obey the laws of the King. It is not in the King's interest to tolerate them. Haman is stating that we do not follow the Jewish laws. If he doesn't follow the Jewish laws, then evidently he jumped first to state his opinion out of haughtiness and not because the halacha is that way. (It is a bit drushy though.)

It is written in the Megillah [2:5]: There was a Jewish man in Shushan the capital, whose name was Mordechai, son of Yair, son of Shimei, son of Kish, from the tribe of Binyamin. The Gemora asks: What is the significance in mentioning all these names? The Gemora cites a braisa which states that all these names are in fact referring To Mordechai. He is called the son of Yair because he brightened the eyes of the Jewish people in prayer. He is referred to as the son of Shimei because Hashem listened to his prayers. He is called the son of Kish because he knocked on the Gates of Mercy and they were opened for him.

The Shem Meshmuel asks: According to this explanation, the phrases are seemingly in reverse order. First, one knocks on the Gates of Mercy, then Hashem would listen to his prayers and afterwards he would brighten the eyes of Klal Yisroel.

Rabbi Eliezer Ginzburg in his sefer, The King’s Treasures cites an important principle that was often said by the Mirrer Mashgiach, Reb Yerucham Levovitz.

The Medrash in Parshas Beshalach (61:5) states: Why did Hashem scare the Jewish people? The Medrash answers: Because Hashem desired their prayers. The Medrash is teaching us that the primary purpose behind the Splitting of the Sea was to stir Klal Yisroel to prayer.

Chazal (Yevamos 64) tell us that Hashem desires the prayers of the righteous. The Matriarchs were barren only so that they should pray to Hashem for children. Their desire for progeny caused the Matriarchs and the Patriarchs to pray to Hashem at a level that under normal circumstances they would not have done.

This can be said in regard to the hardships that happened to the Jewish people in Shushan. It was to chase away the spiritual gloom that comes with exile and to brighten the eyes of Klal Yisroel through tefillah. The phrases are thus arranged in levels of importance.

Sunday, February 18, 2007

2. What was the significance of the fact that Vashti was related to Nebuchadnezzar? Why was this considered pivotal to the story of Purim, according to Rav Shmuel bar Nachmeini? (Shem M'Shmuel)

3. Neither will I loathe them is referring to the times of the Greeks, as I appointed for them Shimon Hatzaddik, the Chashmenoi and his sons and Matisyahu the Kohen Gadol to save them. Shimon Hatzaddik was in the times of Alexander the Great and in his time there were no decrees against the Jews. What does the Gemora mean that Shimon Hatzaddik was appointed to save them from the decrees; there weren't any at the time? (Rav Nosson Vachtfogel)

4. Why didn't Achashverosh die because he used the vessels of the Beis Hamikdosh? (Maharal, Sfas Emes)

5. Is there a factual argument between Rav and Shmuel as to the locations of Hodu and Cush?

6. "My handiwork is drowning in the sea and you should sing songs of praise?" When does this principle apply and when doesn't it?

Rabbi Elozar introduced his lecture on Megillas Esther with the following interpretation: It is written [Koheles 10:18]: Through laziness the ceiling collapses and with idleness of hands the house leaks. Because the Jewish people were lazy regarding the study of Torah, the enemy of Hashem (referring to Hashem Himself) became poor.

The Maharal comments that it is evident from this Gemora that the only merit that can save Klal Yisroel from the hands of Amalek is the studying of Torah. Klal Yisroel can become elevated through the study of Torah and only then can we overcome Amalek.

The Riaf explains that this is why the salvation of Purim came after Mordechai gathered the twenty-two thousand young children and studied Torah with them. The Gemara later on (16b) expounds on the verse that states: (Esther 8:16) layehudim haysa orah visimcha visasson vikar, the Jews had light and gladness and joy and honor. Light is referring to Torah; Gladness is referring to the festivals; Joy is referring to bris milah; Glory is referring to tefillin. Torah is mentioned first because that is the method to prevail over Amalek.

Rabbi Levi also said: This is a tradition that has been passed down from our ancestors that the place of the Aron (the Holy Ark in the Beis Hamikdosh) miraculously did not take up any space inside the Kodesh Hakodoshim (Holy of Holies). This can be proven from the following braisa: the Aron that Moshe made had ten amos (cubits) of space in each direction between it and the walls of the Kodesh Hakodoshim. However, the space of the Kodesh Hakodoshim itself was only twenty amos by twenty amos. It emerges that the place of the Aron did not take up any space.

The Rambam writes that the Aron was located on the west side of the Kodesh Hakodoshim. Some explain (Chasam Sofer, Chanukas Habayis) that this is because the Shechina resides towards the west of the Kodesh Hakodoshim. The Chanukas Habayis adds that this way there would be a greater miracle that the poles could reach the curtains in front of the Heichal. Rabbi Dovid Meyers in his sefer M’leches Hamishkan V’keilav (p. 453) cites the Ezras Kohanim who explains the Rambam as follows: The stone where the Aron was situated on top of was originally in the west of the Kodesh Hakodoshim. After the Aron was placed on top of the stone, a miracle occurred and the Aron was precisely in the center. When the Aron was hidden, the miracle was removed and the stone was located on the west side.

The Ritzva (cited in Tosfos, Bava Basra 25a) writes that the Aron was located on the east side of the Kodesh Hakodoshim. The Minchas Chinuch (95) explains: There were sometimes that the Aron and the Sefer Torah needed fixing and they would be required to enter the Kodesh Hakodoshim. If the Aron would be situated in the east, it would minimize the amount of steps that would be required to reach the Aron.

The commentators ask from our Gemora which explicitly states that the Aron was in the center of the Kodesh Hakodoshim. Minchas Chinuch (95) answers based on the Rashbam (B”B 25a) that the Aron was only in the center in respect to north and south; however, the Gemora is not discussing where the Aron was located in respect to east and west. This would be consistent with the Rashbam who writes later in Bava Basra (99a) that there were twenty amos from the Aron until the Heichal.

Rashi seemingly would not subscribe to this opinion since he states here that the Aron was ten amos away from the wall in all directions.

The Gemora begins discussing various verses in the Megillah. The Megillah begins: And it was in the days of Achashverosh. Rabbi Levi and according to others Rabbi Yochanan, said: This is a tradition that has been passed down from the men of the Great Assembly, that wherever it is written vayehi, (and it was), this introduces some disaster. Regarding the Megillah, there was Haman who wanted to destroy the Jews. The Gemora cites many other examples from Scriptures proving that vayehi introduces disaster.

The Pnei Yehoshua asks that there is a distinction between here and all the other places. All the places cited have the impending disaster written immediately after the word vayehi, but Haman’s decree against the Jewish people is not written until much later?

He answers that the root cause that brought about Haman’s decree was the fact that Klal Yisroel benefited from Achashverosh’s feast and that is written immediately after vayehi.

The Megillas S’tarim answers: The Gemora Pesachim (87b) states that Hashem does a kindness to Klal Yisroel by scattering them among the nations, so that if some of the nations make decrees against us or wish to destroy us, at least those of us living under other rulers will survive and Klal Yisroel will not be completely destroyed. Here, the anguish is immediate by the fact that Achashverosh ruled over the entire world and there was no safe haven.

The Gemora begins discussing various verses in the Megillah. The Megillah begins: And it was in the days of Achashverosh. Rabbi Levi and according to others Rabbi Yochanan, said: This is a tradition that has been passed down from the men of the Great Assembly, that wherever it is written vayehi, (and it was), this introduces some disaster. Regarding the Megillah, there was Haman who wanted to destroy the Jews. The Gemora cites many other examples from Scriptures proving that vayehi introduces disaster. The Gemora challenges this contention that whenever it is written in Scripture states vayehi, it introduces disaster and the Gemora cites several examples where it denotes fortunate times. The Gemora amends the statement and says: Wherever it is written vayehi bimei, (and it was in the days), this introduces some disaster. (10b)

Rabbi Levi also said: This is a tradition that has been passed down from our ancestors that the place of the Aron (the Holy Ark in the Beis Hamikdosh) miraculously did not take up any space inside the Kodesh Kodoshim (Holy of Holies). This can be proven from the following braisa: the Aron that Moshe made had ten amos (cubits) of space in each direction between it and the walls of the Kodesh Kodoshim. However, the space of the Kodesh Kodoshim itself was only twenty amos by twenty amos. It emerges that the place of the Aron did not take up any space. (10b)

Rabbi Shmuel bar Nachmeini introduced his lecture on Megillas Esther with the following interpretation: It is written [Yeshaya 55:13] Instead of the thorn, shall come up a cypress, and instead of the nettle shall come up the myrtle. Instead of the thorn, i.e., instead of Haman the wicked, who made himself an idol, shall come up a cypress, i.e., Mordechai, who was the essence to all the spices, Instead of the nettle, i.e., Vashti the wicked, who was granddaughter of Nebuchadnezzar the wicked, who had burnt the Beis Hamikdosh, shall come up the myrtle, i.e., shall rise Esther the righteous, who was called Hadassa (myrtle), And it shall be to Hashem for a name, i.e., the reading of the Megillah; for a sign of everlasting that shall not be cut off, i.e., the Days of Purim. (10b)

Rabbi Yehoshua ben Levi introduced his lecture on Megillas Esther with the following interpretation: It is written [Devarim 28:63]: And it shall come to pass that as Hashem rejoiced over you to do you good, and to multiply you, so will Hashem rejoice to destroy you. Does Hashem rejoice when the wicked are in misfortune? Rabbi Yochanan states that Hashem does not rejoice at the downfall of the wicked. Rabbi Yochanan also said: The angels of heaven wanted to sing a song of praise when the Egyptians were drowning, and Hashem said to them: My creations are drowning in the sea, and you want to sing songs? Rabbi Elozar answers: He Himself does not rejoice, but He makes others rejoice. (10b)

Rish Lakish introduced his lecture on Megillas Esther with the following interpretation: It is written [Mishlei 28:15]: As a roaring lion, and a ravenous bear; so is a wicked ruler over a poor people. A roaring lion is referring to Nebuchadnezzar the wicked; a ravenous bear is referring to Achashverosh. Proof to this is learned from Rav Yosef who states that the Persians eat and drink like a bear and are corpulent like a bear and grow hair like a bear and do not repose like a bear. A wicked ruler is referring to Haman and a poor people is referring to the Jewish people who were considered poor because of their deficiencies in observing mitzvos. (11a)

Rabbi Elozar introduced his lecture on Megillas Esther with the following interpretation: It is written [Koheles 10:18]: Through laziness the ceiling collapses and with idleness of hands the house leaks. Because the Jewish people were lazy regarding the study of Torah, the enemy of Hashem (referring to Hashem Himself) became poor. (11a)

Rabbi Elozar introduced his lecture on Megillas Esther with the following interpretation: It is written [Vayikra 26:44]: I will not cast them away, neither will I loathe them, to destroy them utterly, to break my covenant with them, for I am Hashem, their G-d. I will not cast them away is referring to the times of the Greeks; neither will I loathe them is referring to the times of Nebuchadnezzar; to destroy them utterly is referring to the times of Haman; to break my covenant with them is referring to the times of Persians; for I am Hashem, their G-d is referring to the times of Gog and Magog.

The Gemora cites a braise that understands the above verse differently. I will not cast them away is referring to the times of the Chaldeans, for in that time I appointed for them Daniel, Chananiah, Mishael, and Azariah; neither will I loathe them is referring to the times of the Greeks, as I appointed for them Shimon Hatzaddik, the Chashmenoi and his sons and Matisyahu the Kohen Gadol; to destroy them utterly is referring to the times of Haman, as I appointed for them Mordechai and Esther; to break my covenant with them is referring to the times of Persians, as I appointed for them Rebbe and other sages of that generation; for I am Hashem, their G-d is referring to the future, when no nation will be able to control the Jewish people. (11a)

The Gemora discusses the interpretation of the name Achashverosh. Rav said: He was the brother of the head. This is referring to Nebuchadnezzar the wicked, who was called head. Achashverosh was similar to Nebuchadnezzar in several ways. Nebuchadnezzar killed and Achashverosh intended to kill. Nebuchadnezzar destroyed the Beis Hamikdosh and Achashverosh wished to destroy it. Shmuel interprets the name Achashverosh: In his time the faces of the Jews were black as the bottom of a pot. Rabbi Yochanan says: Everyone who remembered him would say "woe to his head." Rabbi Chanina said: His taxes were so heavy that everyone became poor. (11a)

It is written: Achashverosh, who is Achashverosh. The Gemora understands this to mean that he remained wicked from the beginning to end. The Gemora cites other examples like this. It is written [Divrei Hayamim 2, 1:26]: Avram, that is Avraham. The Gemora understands this to mean that he remained righteous from beginning to end. The Gemora cites other examples like this. (11a)

It is written: Achashverosh, who is Achashverosh, who ruled from Hodu to Cush. Rav says these countries were at opposite ends of the world, thus the verse teaches that Achashverosh ruled the entire world. Shmuel says they were adjacent to one another and the verse teaches that he ruled the entire world as easily as he ruled these two countries. (11a)

It is written: Achashverosh, who is Achashverosh, who ruled from Hodu to Cush, one hundred and twenty-seven provinces. Rav Chisda said: Initially, he ruled over seven provinces, later he ruled over another twenty, and at the end he ruled over all one hundred and twenty-seven provinces. (11a)

The Gemora cites a braisa: There were only three kings that ruled over the entire world; Achav, Achashverosh and Nebuchadnezzar.

The Gemora asks: Didn’t King Shlomo rule over the entire world? The Gemora answers: He didn’t complete his reign (he became a common man towards the end of his reign). Alternatively, he was a ruler over the being above (demons) and below, so he wasn’t included in the listing.

The Gemora asks again: Didn’t Sancheriv rule over the entire world? The Gemora answers that he didn’t capture Yerushalayim.

The Gemora asks again: Didn’t Daryavesh (Darius) rule over the entire world? The Gemora answers that there were seven countries that he did not rule over.

The Gemora asks again: Didn’t Koresh (Cyrus) rule over the entire world? The Gemora answers that the only proof we have for this is Koresh’s own words and they are not reliable. (11a – 11b)

It is written: In those days, when King Achashverosh sat on his royal throne, which was in Shushan the capital. This would seem to be referring to the beginning of his reign; yet from the next verse, it explicitly says the third year. It is written: In the third year of his reign, he made a feast for all his ministers and servants. Rava explains: In the third year, his mind was put at ease and he celebrated with a grand party. Achashverosh said: “Balshetzar calculated the seventy years of exile but made a mistake; I calculated the seventy years (which concluded now) and I did not make any mistakes.”

The Gemora explains: Balshetzar’s mistake was to calculate the starting point of the seventy years with the time that Nebuchadnezzar ascended the throne. Achashverosh sought to correct that and he calculated from the exile of Yehoyachin. The Gemora states that the correct calculation would have been to count from the destruction of Yerushalayim. (11b – 12a)

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